--- title: "Adam Clarke’s Commentary and Critical Notes on the Bible · Volume 2: Lamentations to Revelation" author: "Adam Clarke" languages: [en] shelf: "Commentaries" section: 327 of 769 url: https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/327/ cite: "Adam Clarke, Adam Clarke’s Commentary and Critical Notes on the Bible · Volume 2: Lamentations to Revelation, section 327. Scriptura (scriptura.si), https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/327/" --- # Adam Clarke’s Commentary and Critical Notes on the Bible · Volume 2: Lamentations to Revelation *Adam Clarke* Clarke's learned notes on the Hebrew and Greek, verse by verse, from Genesis to Revelation: volume 2 of 2. ## 327. John · 10 of 57 Source: https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/327/ · cite a paragraph as https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/327/#p-N [¶0] 2. Where God first appeared to that patriarch, and promised to give the land to his seed. [¶1] 3. The place where Abram first built an altar to the Lord, and called upon his name, [Gen 12:7]. [¶2] The present name of this city is Neapolis, or Naplouse. See Calmet. [¶3] That Jacob gave to his son Joseph - Jacob had bought this field from the children of Hamor, the father of Shechem, for a hundred pieces of silver, or lambs, [Gen 33:19]; and in it he built an altar, which he dedicated to El Elohey Yishrael, the strong God, the covenant God of Israel, [Gen 33:20]. This, Jacob left as a private or overplus inheritance to Joseph and his children. See [Gen 48:21], [Gen 48:22], and [Jos 24:32]. ### Verse 6 [¶5] Jacob's well was there - Of this well Mr. Maundrell gives the following account. "About one-third of an hour from Naplosa, the ancient Sychar and Sychem, stood Jacob's well. If it be inquired, whether this be the very place, seeing it may be suspected to stand too remote from Sychar for the women to come and draw water, we may answer - that, in all probability, the city extended farther in former times than it does now, as may be conjectured from some pieces of a very thick wall, the remains perhaps of the ancient Sychem, still to be seen not far from hence. Over it stood formerly a large church, erected by the Empress Irene; but of this the voracity of time, assisted by the hands of the Turks, has left nothing but a few foundations remaining. The well is covered at present with an old stone vault, into which you are let down by a very strait hole; and then, removing a broad flat stone, you discover the well itself. It is dug in a firm rock, is about three yards in diameter, and thirty-five in depth, five of which we found full of water. This confutes a story frequently told to travelers, 'That it is dry all the year round, except on the anniversary of that day on which our blessed Savior sat upon it; but then bubbles up with abundance of water.' At this well the narrow valley of Sychem ends, opening itself into a wide field, which probably is part of the ground given by Jacob to his son Joseph. It is watered by a fresh stream, running between it and Sychem, which makes it exceedingly verdant and fruitful." See Maundrell's Travels, 5th edit. p. 62. [¶6] Cutting pools, or making wells for public use, renders a man famous among the Hindoos. So this well had the name of Jacob, because he had digged it, and it was for public use. [¶7] Sat thus - Chrysostom inquires what the particle thus, οὑτως, means here? and answers, that it simply signifies, he sat not upon a throne, seat, or cushion; but (as the circumstances of the case required) upon the ground. This is a sense which is given to the word in the ancient Greek writers. See Raphelius, Wetstein, and Pearce. It is probably a mere expletive, and is often so used by Josephus. See several examples in Rosenmuller. [¶8] The sixth hour - About twelve o'clock: see the notes on [Joh 1:31]. The time is noted here: [¶9] 1. To account for Christ's fatigue - he had already traveled several hours. [¶10] 2. To account for his thirst-the sun had at this time waxed hot. [¶11] 3. To account for the disciples going to buy food, [Joh 4:8], because this was the ordinary time of dinner among the Jews. See the note referred to above. Dr. Macknight thinks the sixth hour to be the Roman six o'clock in the afternoon. See note on [Joh 1:29] (note). ### Verse 7 [¶13] There cometh a woman of Samaria to draw water - That this was the employment of the females, we see in different parts of the Sacred Writings. See [Gen 24:11], etc.; [Exo 2:16], and the note at the end of that chapter. The Jews say that those who wished to get wives went to the wells where young women were accustomed to come and draw water; and it is supposed that women of ill fame frequented such places also. See several proofs in Schoettgen. ### Verse 9 [¶15] That thou, being a Jew - Probably the inhabitants of Judea distinguished themselves from those of Samaria by some peculiar mode of dress; and by this the Samaritan woman might have known Christ: but it is likely that our Lord spoke the Galilean dialect, by which we find, from [Mar 14:70], a Jew of that district might easily be known. [¶16] The Jews have no dealings with the Samaritans - Perhaps better, Jews have no communion with Samaritans. These words appear to be added by the evangelist himself, in explanation of the woman's question. The original word, συγχρωνται, has been variously translated and understood. It comes from συν, together, and χραομαι, I use, or borrow: hence it has been understood to mean, the Jews will be under no kind of obligation to the Samaritans - will borrow nothing from them - will not drink out of the same cup or well with them - will not sit down to meals with them, nor eat out of the same vessel - will have no religious connection, no commercial dealings with them. The word communion, I think, fully expresses the sense of the original; and, being as extensive in its meaning as our word dealings, is capable of as general an interpretation. The deadly hatred that subsisted between these two nations is known to all. The Jews cursed them, and believed them to be accursed. Their most merciful wish to the Samaritans was, that they might have no part in the resurrection; or, in other words, that they might be annihilated. ### Verse 10 [¶18] If thou knewest the gift of God - Δωρεαν signifies a free gift. A gift is any thing that is given, for which no equivalent has been or is to be returned: a free gift is that which has been given without asking or entreaty. Such a gift of kindness was Jesus Christ to the world, [Joh 3:16]; and through him comes the gift of the Spirit, which those who believe on his name were to receive. Christ was not an object of desire to the world - no man asked for him; and God, moved thereto by his own eternal mercy, freely gave him. Through this great gift comes the Holy Spirit, and all other gifts which are necessary to the salvation of a lost world. [¶19] Living water - By this expression, which was common to the inhabitants both of the east and of the west, is always meant spring water, in opposition to dead, stagnant water contained in ponds, pools, tanks, or cisterns; and what our Lord means by it is evidently the Holy Spirit, as may be seen, [Joh 7:38], [Joh 7:39]. [¶20] As water quenches the thirst, refreshes and invigorates the body, purifies things defiled, and renders the earth fruitful, so it is an apt emblem of the gift of the Holy Ghost, which so satisfies the souls that receive it that they thirst no more for earthly good: it purifies also from all spiritual defilement, on which account it is emphatically styled the Holy Spirit; and it makes those who receive it fruitful in every good word and work. ### Verse 11 [¶22] Thou hast nothing to draw with - Ουτε αντλημα εχεις, Thou hast no bucket. Good water is not plentiful in the east; and travelers are often obliged to carry leathern bottles or buckets with them, and a line also, to let them down into the deep wells, in order to draw up water. If the well was in our Lord's time, as it was found by Mr. Maundrell, thirty-five yards deep, it would require a considerable line to reach it; and with such it is not likely that even the disciples of our Lord were provided. The woman might well say, The well is deep, and thou hast nothing to draw with; whence then hast thou that living water? ### Verse 12 [¶24] Our father Jacob - The ancient Samaritans were undoubtedly the descendants of Jacob; for they were the ten tribes that revolted in the reign of Rehoboam: but those in our Lord's time were not genuine Israelites, but a corrupted race, sprung from a mixture of different nations, sent thither by Salmanezer, king of the Assyrians. See [2Kgs 17:24]. ### Verse 14 [¶26] Springing up into everlasting life - On this account he can never thirst: - for how can he lack water who has in himself a living, eternal spring? By this water our Lord means also his doctrine, explaining and promising the gifts and graces of the Holy Ghost, which proceed from Jesus Christ their fountain, dwelling in a believing heart. There is no eternal life without the Spirit; no Spirit without Christ; and no Christ to give the Spirit, without dwelling in the heart: this his whole doctrine proclaims. ### Verse 15 [¶28] Give me this water - She did not as yet comprehend our Lord's meaning; but her curiosity was much excited, and this was the design of our Lord, that he might have her mind properly prepared to receive the great truths which he was about to announce. ### Verse 16 [¶30] Call thy husband - Our Lord appears to have spoken these words for two purposes: [¶31] 1. To make the woman consider her own state. [¶32] 2. To show her that he knew her heart, and the secret actions of her life; and was therefore well qualified to teach her heavenly truths. ### Verse 18 [¶34] Thou hast had five husbands - It is not clear that this woman was a prostitute: she might have been legally married to those five, and might have been divorced through some misbehavior of her own, not amounting to adultery; for the adulteress was to be put to death, both by the Jewish and Samaritan law, not divorced: or she might have been cast off through some caprice of her husband; for, in the time of our Lord, divorces were very common among the Jews, so that a man put away his wife for any fault. See the note on [Mat 5:31]. Some are so very fond of exaggerating that nothing can pass through their hands without an increase: hence Heracleon says she had six husbands, and Jerome modestly gives her twenty-two! Viginti duos habuisti maritos, et ille a quo sepelieris non est tuus. "Thou hast had twenty-two husbands and he by whom thou shalt be buried is not thine." Epist. xi. [¶35] He whom thou now hast is not thy husband - Νυν ὁν εχεις, ουκ εϚι σου ανηρ. Bishop Pearce would translate this clause in the following manner: There is no husband whom thou now hast - or, less literally, Thou hast no husband now: probably the meaning is, Thou art contracted to another, but not yet brought home: therefore he is not yet thy husband. See Rosenmuller. Bishop Pearce contends that our Lord did not speak these words to her by way of reproof: [¶36] 1. Because it is not likely that a woman so far advanced in years as to have had five husbands should have now been found living in adultery with a sixth person. [¶37] 2. Because it is not likely that our Lord would not, in some part of his discourse, have reproved her for her fornication, especially if guilty of it under such gross circumstances. [¶38] 3. Nor is it likely that a woman of so bad a life should have had so much influence with the people of her city that they should, on her testimony, [Joh 4:39-42], believe Jesus to be the Messiah. [¶39] 4. Nor is it at all likely that when a discovery of her guilt was made to her, by one whom she acknowledged to be a prophet, [Joh 4:19], the first thing which came into her thoughts should be the important question in religion, about the place appointed by God for his worship, so warmly contested between the Jews and Samaritans. [¶40] 5. Nor is it at all probable that a person of such a bad life, without any mentioned sign of repentance, should have been the first (perhaps the only private person) to whom Jesus is recorded as declaring himself to be the Christ, as he does to her, [Joh 4:26]. ### Verse 19 [¶42] I perceive that thou art a prophet - And therefore thought him well qualified to decide the grand question in dispute between the Jews and the Samaritans: but she did not perceive him to be the Messiah. ### Verse 20 [¶44] Worshipped in this mountain - Probably pointing to Mount Gerizim, at the foot of which Sychar was situated. The patriarchs had worshipped here-Jacob builded an altar on this mountain, and worshiped the true God: see [Gen 22:2]; [Gen 33:20]. Thus she could say, Our fathers worshipped in this mountain. On this mountain Sanballat had built them a temple, about 332 years before our Lord's incarnation. See Joseph. Antiq. xi. c. viii. s. 4, and 2 Maccabees 6:2.